Verse:57 Commentary - - - Verse:58 Commentary Commentary

The background of the revelation of these verses

The first of the two verses cited above was revealed in the back-ground of a particular event which related to the custodial service of the Ka'bah, an office of great honour even before the advent of Islam. Those who were appointed to serve the House of Allah in a particular area of responsibility were regarded as people of great prestige and distinction in the community. Therefore, different areas of services were distributed over different people. It was from the time of Jahilliyah that, during the days of Hajj, the service of providing drinking water to pilgrims from the well of Zamzam was entrusted to Sayyidna ` Abbas ؓ ، the revered uncle of the Holy Prophet صلى الله عليه وسلم . This was known as Siqayah سقایہ . Some other services similar to this were in the charge of Abu Talib, another uncle of the Holy Prophet صلى الله عليه وسلم . Likewise, the custodial duty of keeping the keys to the House of Allah and of opening and closing it during fixed days had been given to ` Uthman ibn Talhah.

According to a personal statement of ` Uthman ibn Talhah, the Ka'bah was opened every Monday and Thursday during the period of Jahilliyah and people would use the occasion to have the honour of entering the sacred House. Once before Hijrah, the Holy Prophet صلى الله عليه وسلم came with some of his Companions in order to enter the Ka'bah. ` Uthman ibn Talhah had not embraced Islam until that time. He stopped the Holy Prophet صلى الله عليه وسلم from going in, displaying an attitude which was very rude. The Holy Prophet صلى الله عليه وسلم showed great restraint, tolerated his harsh words, then said: 'O ` Uthman, a day will come when you would perhaps see this key to the Baytullah in my hands when I shall have the power and choice to give it to anyone I choose.' ` Uthman ibn Talhah said: 'If this happens, the Quraysh will then be all uprooted and disgraced.' He said: 'No, the Quraysh will then be all established and very honourable indeed.' Saying this, he went into the Baytullah. After that, says Talhah, when I did a little soul-searching, I became convinced that whatever he has said is bound to happen. I made up my mind that I am going to embrace Islam then and there. But, my own people around me vehemently opposed the idea and everybody joined in to chide me on my decision. So, I was unable to convert to Islam. When came the conquest of Makkah, the Holy Prophet صلى الله عليه وسلم called for me and asked for the key to Baytullah, which I presented to him.'

In some narrations, it is said that ` Uthman ibn Talhah had climbed over the Baytullah with the key. It was Sayyidna Ali ؓ who, in deference to the order of the Holy Prophet صلى الله عليه وسلم ، had forcibly taken the key from his hand and had given it to the Holy Prophet صلى الله عليه وسلم .

So he went into the Baytullah, offered his prayers there, and when he came out, he returned the key to Talhah saying: 'Here, take it. Now this key will always remain with your family right through the Last Day. Anyone who will take this key from you will be a tyrant.' (By this he meant that nobody has the right to take back this key from Talhah) He also instructed him to use whatever money or things he may get in return for this service to Baytullah in accordance with the rules set by the Shari'ah of Islam.

` Uthman ibn Talhah says: 'When I, with the key in my hand, started walking off all delighted, he called me again, and said: ` Remember ` Uthman, did I not tell you, something way back? Has it come to pass, or has it not?' Now, I remembered what he had said before Hijrah when he had said: 'A day will come when you will see this key in my hand.' I submitted: 'Yes, there is no doubt about it. Your word has come true.' And that was the time when I recited the Kalimah and entered the fold of Islam.' (Mazhari, from Ibn Sa'd).

Sayyidna ` Umar ibn Al-Khattab ؓ al says: 'That day, when the Holy Prophet صلى الله عليه وسلم came out of the Baytullah, he was reciting this very verse, that is, إِنَّ اللَّـهَ يَأْمُرُ‌كُمْ أَن تُؤَدُّوا الْأَمَانَاتِ إِلَىٰ أَهْلِهَا (58). I had never heard him recite this verse before this.' Obviously, this verse was revealed to him inside the Ka'bah exactly at that time. Obeying the Divine command in the verse, the Holy Prophet صلى الله عليه وسلم called ` Uthman ibn Talhah again and made him the trustee of the key, because ` Uthman ibn Talhah when he had given the key to the Holy Prophet صلى الله عليه وسلم ، had said: 'I hand over this article of trust to you.' Although, the remark he made was not technically correct as it was the sole right of the Holy Prophet صلى الله عليه وسلم to take whatever course of action he deemed fit. But, the Holy Qur'an has, in this verse, taken into consideration the nature of trust involved therein, and directed the Holy Prophet صلى الله عليه وسلم to return the key to none else but ` Uthman, although, that was a time when Sayyidna ` Abbas and Sayyidna ALI ؓ had both requested that, since Baytullah's offices of water supply and custodial services (Siqaya and Sidana) were in their respective charge, this service of the Key-Bearer of the Ka'bah may be entrusted to them. But, the Holy Prophet صلى الله عليه وسلم preferred to follow the instruction given in this verse, bypassed their request and returned the key to ` Uthman ibn Talhah. (Tafsir Mazhari)

This was the background in which this verse was revealed. At this point let us bear in mind an important rule on which there is a consensus. The rule is that even if a Qur'anic verse is revealed in a particular background, the rule laid down by it in general terms must be taken as of universal application and must not be restricted to that particular event.

Now, we can turn to the meanings and exegetic aspects of these verses.

The Holy Qur'an says: إِنَّ اللَّـهَ يَأْمُرُ‌كُمْ أَن تُؤَدُّوا الْأَمَانَاتِ إِلَىٰ أَهْلِهَا It means: 'Surely, Allah commands you to fulfill trust obligations towards those entitled to them.' As to who is the addressee of this command, there are two probabilities: It could have been addressed to the general body of Muslims, or it could have been addressed particularly, to those in authority. What is more obvious here is that the verse is addressed to everyone who holds anything in trust. This includes the masses and also those in authority.

The emphasis laid on fulfilling trust obligations

The functional outcome of the command in the verse is that everyone who holds anything in trust with him is duty-bound to see that trust obligations are faithfully fulfilled and that the rightful recipients have in their hands what is their due. The Holy Prophet صلى الله عليه وسلم has laid great stress on the fulfillment of trust obligations.

Sayyidna Anas ؓ says: It must have been a rare sermon indeed in which the Holy Prophet صلى الله عليه وسلم may not, have said the following words:

لَا اِیمَان لِمن لا اَمَانَہ، ولا دین لِمَن لا عَھدَ لہ

"One who does not fulfill trust obligations has no Faith ('Iman) with him; and one who does not stand by his word of promise has no religion (Din) with him." (Reported by al-Baihaqi in Shu'ab al-'Iman)

Breach of Trust is a Sign of Hypocrisy

According to narrations from Sayyidna Abu Hurairah and Sayyidna Ibn ` Umar ؓ appearing in al-Bukhari and Muslim, the Holy Prophet صلى الله عليه وسلم ، while describing the signs of hypocrisy on a certain day, pointed out to a particular sign which was: 'Give him an amanah and he will do khiyanah.' It means when an hypocrite is charged with a trust obligation, he will commit a breach of trust.

Kinds of trust obligations

Here, worth pondering is the Qur'anic use of the word, Amanat which is in the plural form. This is to hint that amanah (trust obligation) is not simply limited to cash or kind which someone may have entrusted to someone else for safe-keeping until demanded, which is the most prevailing and commonly understood form of amanah. The cue is that there are other kinds of amanah as well. For example, the incident mentioned earlier under the background of the revelation of this verse does not have any financial aspect to it. The key to the Baytullah was not a financial asset. Instead, this key was a symbol of the office of the serving keeper of the Baytullah.

The offices of authority and government are trusts from Allah

This tells us that offices and ranks of government, whatever they may be, are all handed over to the recipients as trust from Allah. Those who receive it are its amin (trustees). This covers all officials and everyone else in authority who wield the powers of appointments and dismissals. For them, it is not permissible that they give any office or job or responsibility to anyone who is not deserving of it in terms of his relevant practical expertise or intellectual capability. Instead of doing that, it is incumbent on those in authority that they must make a serious search for the most deserving person for every job, every office within the jurisdiction of the government.

Cursed is he who appoints somebody undeserving to any office

In case, it is not possible to find the most perfect person for an office, someone with the most desirable qualifications and capabilities, someone who combines in himself all required conditions, then, preference may be given to the one who is superior-most in terms of his capabilities and trustworthiness from among the many of those avail-able.

In a hadith, the Holy Prophet صلى الله عليه وسلم has been reported to have said: If a person, who has been charged with some responsibility relating to the general body of Muslims, gives an office to someone simply on the basis of friendship or connection of some sort, without finding out the capability or merit of the person concerned, the curse of Allah falls on him. Not accepted from him is any act of worship which he has been obligated with (fard) nor any of that which he offers voluntarily (nafl.), all along till the time he enters the Hell. (Jam` ul-Fawa'id, p. 325)

In some narrations it is reported that whoever entrusts a person with an office of responsibility, although he knows that there is another person more suited and more deserving for that office, then, he has committed a breach of trust against Allah, against His Messenger and against all Muslims.

The chaos and corruption seen in many systems of governance these days is a sad consequence of ignoring this Qur'anic teaching, as offices are distributed on the basis of connections, recommendations and bribes. The result is that undeserving and unmerited people usurp offices they are not fit to occupy, doing nothing but harassing millions of God's own people, and in the process, destroying the very edifice of the system.

Therefore, the Holy Prophet صلى الله عليه وسلم said:

اِذَا وسد الامر الی غیر اھلہ فانتظر الساعہ

"When the responsibility of affairs is placed under the charge of those who are not deserving of and fit for it, then, wait for the Day of Doom (that is, there is no solution for this chaos)."

This instruction appears in a hadith from Kitab al-` Ilm of Sahib al-Bukhari.

To recapitulate, let us remember that the Holy Qur'an uses the plural form for trust obligations, that is, Amanat', and thus gives the hint that trust obligations do not simply relate to property or other financial assets held in trust by one person on behalf of the other. Instead of that, it has many kinds, included wherein are offices of the government.

There is a hadith where the Holy Prophet صلى الله عليه وسلم has said:

الَمَجَالِسُ بِالاَمانَۃِ (Meetings are a kind of trust). It means that anything said in a meeting is a matter of trust restricted to it. Reporting and publicizing what transpired there without the permission of participants is not permissible.

Similarly, another hadith say اَلمُستَشَارُ مُؤتَمِنُ . It means: The consultant is a trustee.' It is incumbent on him that the counsel he gives must be, in .his best judgment, most beneficial for the seekers of the advice. If he gives an advice which he knows is not in the best interest of the seeker of the advice, he has committed a breach of trust right there. Similarly, if someone confides you with his secret, it becomes an article of trust kept on his behalf. Disclosing it to anyone without his permission is a breach of trust. So, the present verse tells us to be very particular in fulfilling all such trust obligations as due.

It was just the explanation of the first sentence of the first verse which has brought us this far. Now, we proceed with the explanation of the second sentence of the first verse (58) which reads: وَإِذَا حَكَمْتُم بَيْنَ النَّاسِ أَن تَحْكُمُوا بِالْعَدْلِ (when you judge between people, judge with fairness). What is obvious here is that the mode of address in the verse refers to those in authority who decide cases of dispute. Taking their cue from here, some commentators have concluded that the addressee in the first sentence is the same as in the second, that is, those in authority. This does not take into consideration the leeway that exists here too, very much like it is in the first sentence, that is, the probability exists that both office-holders and masses are included in this address for the simple reason that among the common people at large the usual practice is to appoint a neutral arbitrator to judge and decide between disputing parties. However, there is no doubt that, at the first sight, the addressees of both these sentences appear to be none but those in authority. Therefore, it can be said that their addressees are, primarily, those in authority; while, secondarily, this address is also directed at all those who are keepers of trusts, and who have been appointed to arbitrate in some case.

It should be noted that Allah Almighty , has said: بَینَ النَاّسِ that is, "between people"; and not anything like, 'between Muslims' or 'between believers.' Thus, the hint given is that all human beings are equal in the sight of the decider of cases in dispute. They may be Muslims or non-Muslims, friends or enemies, or they may belong to the same country, colour, language, or may be from another country, differ in colour and speak a different language. Those who have been made responsible to judge between them are duty-bound to cast aside all these connections and give their decision guided by whatever be the dictate of truth, right and just.

Equity and justice guarantee world peace

In a nutshell, it can be said that the first sentence of this verse carries the command to fulfill trust obligations, while equity and justice have been enjoined in the second. Between the two, the fulfillment of trust obligations has been given precedence. Perhaps, the reason for this may be that the establishment of a system that guarantees equity and justice all over a country is just not possible without it. It means that those who hold power in a country must, first of all, fulfill their trust obligations, a bounden duty which has to be discharged correctly and properly. Consequently they must appoint only those to the offices of the government who prove to be the best of the lot in terms of their ability to perform the required job and in terms of their trustworthiness and honesty. In this matter, no back-doors should be opened by acting on the basis of friendship, relation-ships, connections, recommendations and bribes. If this is not done, the result will be that gangs of the undeserving, and the incapable, or hosts of usurpers and tyrants will take over all offices and entrench themselves. When this happens, those at the highest level of power and authority cannot, even if they genuinely wish to usher an era of equity and justice in the country, do anything about it. The whole thing will just become impossible because these very officials of the government are supposed to be the functionaries of the government through which it acts. When these officials turn pilferers of the trust or are flatly incapable of performing the duty entrusted to them, how can equity and justice be installed in a system?

Specially worth-remembering in this verse is that Allah Almighty has, by equating offices of the government with the trust obligations, made it clear at the very outset that amanah or whatever is held in trust should be handed over, properly and duly, to the person who is its rightful owner. It is not permissible to dole out what is held in trust to some beggar or someone needy just out of pity or mercy; or, it is also not correct to give out something held in trust just to fulfill the rights of some relative or friend. This is about amanah as it relates to common trust holdings. Not too different from this are trust obligations seen in broader perspective. Very similar are the offices of the government on which hinges a whole roster of things that have to be done in the best interests of the masses of men and women created by Allah Almighty. These too are trusts. They too have to be returned. But, they must be handed over to those who are its rightful, deserving recipients, those who have the ability to do what is required of them, have the qualification, the capability, and are clearly the best of those suitable and available for this office, and finally, are clearly superior to those in line in terms of their honesty and trustworthiness. If this office is given to anyone else other than these, this will be deemed as a contravention of the Divine instruction, that is, the trust obligations will not have been fulfilled as is their due.

Giving offices of government on the basis of regional or provincial considerations is an error of principle

Furthermore, this sentence of the Wise Qur'an has removed the common error which has be adopted as a rule of law in many countries and constitutions of the world whereby the offices of the government have been declared as the right of the people of a country. Because of this error of principle, laws had to be enacted to guarantee the distribution of government offices on the basis of the ratio of the population. As such, every province or state of a country has fixed quotas. A person from another province or state cannot be appointed on the quota of one province, no matter how deserving and trustworthy he may be and no matter how undeserving and evil-doing the man from the latter may be. The Qur'an has openly proclaimed that these offices are not rights to be claimed by somebody. Instead, they are trusts which can be given only to those who deserve it. They may belong to one province or the other, one zone or the other. However, there is nothing wrong in preferring to appoint a person belonging to the area where the government has to have an office. Actually, there may be many beneficial considerations behind it, but, the condition is that the essential ability and trustworthiness of the incumbent must be checked and found satisfactory before such an appointment.

State structure and some golden principles

So, from within the framework of this brief verse, some basic principles emerge. These are:

1. By beginning the first sentence of the verse with إِنَّ اللَّـهَ يَأْمُرُ‌كُمْ (Surely, Allah commands you ...), it has been clearly indicated that the real command and rule is from Allah Almighty. All rulers of the mortal world are the carriers of His command. This establishes that the supreme authority, the ultimate sovereignty belongs to none but Allah Almighty.

2. The offices of the government are not the rights of the residents of a country which could be distributed on the basis of the ratio of population. They are, trust obligations placed on our shoulders by Allah Almighty which can be given only to those who are capable and deserving of them.

3. Man's rule on this earth can be legitimate only as a deputy or trustee. While formulating the laws of the land, he will have to be bound and guided by the principles laid down by Allah Almighty, the Absolute Sovereign, and which have been given to man through revelation.

4. It is the standing duty of those in authority that they should, whenever a case comes to them, give a judgment based on equity and justice without making any discrimination on the basis of race, country of origin, colour, language, even religion and creed.

After having enunciated these golden principles of state structure, it has been said towards the end of the verse that the counsel thus given to man is good counsel, good as it can be, because Allah hears everyone. He observes the state of a person who does not have the ability to speak, not even the power or means to protest. Therefore, the principles made and given by Him are such as will be practice-worthy in every country, every age, always. Principles and orders made by human minds are restricted within the parameters of their environment. They have to be inevitably changed when circumstances change. So, the way those in authority were the addressees in the first verse (58), people at large have been addressed in the second verse (59) by: '0 those who believe, obey Allah and obey the Messenger and those in authority among you.'

'Those in Authority':

Lexically, أُولِي الْأَمْرِ‌ (uli'l-amr) (translated here as 'those in authority' ) refers to those in whose hands lies the management and administration of something. Therefore, Sayyidna Ibn ` Abbas, Mujahid and Hasan al-Basri the earliest commentators of the Qur'an, may Allah be pleased with them, have said that uli'l-amr fittingly applies to scholars and jurists (` Ulama and Fuqaha' ) since; they are the succeeding deputies of the Holy Prophet صلى الله عليه وسلم and the proper regulation of religion is in their hands.

Then, there is a group of commentators, including Sayyidna Abn Hurairah ؓ ، which says that أُولِي الْأَمْرِ‌ uli'l-amr signifies officials and rulers who hold the reins of government in their hands.

However, it appears in Tafsir Ibn Kathir and al-Tafsir al-Mazhari that this expression includes both categories, that is, the scholars and jurists as well as the officials and rulers because the system of command is inevitably connected with these two.

A surface view of this verse shows three 'obediences' being commanded here - of Allah, the Messenger and those in authority. But, other verses of the Holy Qur'an have made it very clear that command and obedience really belong to none but Allah - from Him the command and to Him the obedience. The Qur'an says: إِنِ الْحُكْمُ إِلَّا لِلَّـهِ " 'The command belongs to none but Allah.' But, the practical form of the obedience to His command is divided over four parts.

Forms of obedience to Allah's commands

1. First of all come commands about something which Allah Almighty has Himself revealed very explicitly in the Holy Qur'an and which do not need any explanation - for example, the extremely serious crime of shirk and kufr (the ascribing of partners to the divinity of Allah, and disbelief); the worship of Allah, the One; the belief in Akhirah, the life-to-come, and in Qiyamah, the Last Day; and the belief in Sayyidna Muhammd al-Mustafa صلى الله عليه وسلم as the Last and True Messenger of Allah; the belief in and the practice of Salah (prayers), Sawm (fasting), Hajj (pilgrimage) and Zakah (aims) as fard (obligatory). All these are direct Divine commands. Carrying these out means a direct obedience to Allah Almighty.

2. Then, there is the second part consisting of ahkam or commands which needs to be explained. Here, the Holy Qur'an often gives a terse or unspecified command the explanation of which is left to the Holy Prophet صلى الله عليه وسلم . Now, the explanation or enlargement of the subject which the Holy Prophet صلى الله عليه وسلم takes up through his ahadith is also a kind of wahy (revelation). If these explanations, based on personal judgment, miss something or fall short in any way, correction is made through wahy. Finally, the word and deed of the Holy Prophet صلى الله عليه وسلم as it is in the end, becomes the interpretation of the Divine command.

Obedience to the Divine commands of this nature is, though, the very obedience, of the commands of Allah Almighty in reality, but, speaking formally, since these commands are not physically and explicitly the Qur'an as such - they have reached the community through the blessed words of the Holy Prophet صلى الله عليه وسلم - therefore, obedience to them is academically said to be an obedience to the Messenger which, in reality, despite being in unison with obedience to the Divine, does have a status of its own if looked at outwardly. Therefore, throughout the Holy Qur'an, the command to obey Allah has the allied command to obey the Messenger as a constant feature.

3. The third category of Ahkam or commands are those which have not been explicitly mentioned in the Holy Qur'an or in the Hadith, or if they do appear in the later, the narrations about such commands found in the enormous treasure-house appear to be conflicting. In the case of such ahkam, Mujtahid ` Ulama (scholars having the highest multidimensional expertise in religious knowledge through original sources) delve into the established texts of the Qur'an and Sunnah along with a close study of precedents and parallels offered by the problem in consideration, giving their best thought and concern to arrive at the appropriate rule of conduct while staying within the parameters of the imperatives of the sacred texts. This being so, the obedience to these rules is one and the same as the obedience to the Divine because it has been, in all reality, deduced from the Qur'an and Sunnah. But, when seen formally, these are known as juristic edicts or fatawa as popularly understood and are attributed to religious scholars.

Under this very third category, come the Ahkam which are free of any restrictions from the Qur'an and Sunnah. In fact, here people have the choice to act as they wish. This, in the terminology of the Shari' ah is known as مُبَاحات Mubahat (plural of مُبَاح Mubah meaning 'allowed' ). The formulation, enforcement and management of orders and rules of this nature has been entrusted with rulers and their officials so that they can make laws i n the background of existing conditions and considerations and make everybody follow these. Let us take the example of Karachi, the city where I live. How many post offices should there be in this city? Fifty or hundred? How many police stations? What transit system will serve the city best? What rules to follow in order to provide shelter for a growing population? All these areas of activity come under مُبَاحات Mubahat, the allowed, the open field. None of its aspects are rated Wajib (necessary) or Haram (forbidden). In fact, this whole thing is choice-oriented. But, should this choice be given to masses, no system would work. Therefore, the responsibility of organizing and running the system has been placed on the government.

Now, returning to basics it can be said that, in the present verse, the obedience to those in authority means obedience to both ` ulama' and hukkam (religious scholars and officials). According to this verse, it becomes necessary to obey Muslim jurists in matters which require juristic research, expertise and guidance as it would be equally necessary to obey those in authority in matters relating to administrative affairs.

This obedience too is, in reality, the obedience to the ahkam or commands of Allah Almighty. But, as seen outwardly, these commands are not there in the Qur'an or the Sunnah. Instead, they are either enunciated by religious scholars or the officials. It is for this reason that this particular call for obedience has been separated and placed at number three and given the distinct identity of 'obey those in authority'. Let us keep in mind that, the way it is binding and necessary to follow the Qur'an in the specified textual provisions of the Qur'an and follow the Messenger in the specified textual provisions of the Messenger, so it is necessary to follow Muslim jurists in matters relating to jurisprudence, matters which have not been textually specified, and to follow rulers and officials in matters relating to administration. This is what 'obedience to those in authority' means.

Obedience to authority in anti-Shari' ah activities is not permissible

If we look at verse 58 and the command to 'judge between people with fairness' along with the command to 'obey those in authority' in verse 59, we can see a clear hint to the effect: If the Amir, the authority in power, sticks to عدل adl (justice), obedience to him is wajib (necessary); and should he forsake justice and promulgate laws against the Shari' ah, the امیر amir will not be obeyed as far as those laws are concerned. The Holy Prophet صلى الله عليه وسلم has said: لَا طاعۃ لمخلوق فی معصیۃ .

Literally, 'there is no obedience to the created in the matter of disobedience to the Creator,' which means that such obedience to the created as makes disobedience to the Creator necessary is not permissible.

Another point which emerges from the statement: "And you judge between people, judge with fairness" (verse 58), is that a person who does not have the ability and the power to maintain equity and justice should not become a قاضی Qadi (judge), because "judging with fairness" is amanah, the great charge of the fulfillment of a trust obligation, some-thing which cannot be guarded, defended and fulfilled by a weak and incapable person. Relevant to this is the case of Sayyidna Abu Dharr ؓ who had requested the Holy Prophet صلى الله عليه وسلم ، that he may be appointed as the governor of some place in the Islamic state. In reply, he said:

یا ابَا ذر اِنَّکَ ضَعِیف و انھا امانۃ یوم القیٰمۃ خزی و ندامۃ الا من اخذ بحقھا وادی الذی علیہ فیھا (رواہ مسلم بحوالہ مظھری)

"0 Abu Dharr, you are weak and this is an office of trust, which may, on the Day of Doom, become the cause of disgrace and remorse, except for one who has fulfilled all his trust obli-gations, fully and duly (that is, he will be spared of that

disgrace)." (Muslim, in Mazhari)

The just person is the favourite servant of Allah

There is a hadith in which the Holy Prophet صلى الله عليه وسلم has been reported to have said: 'The just person is loved by Allah and he is the closest to Him, while the unjust person is cast far away from the mercy and grace of Allah.'

According to another hadith, the Holy Prophet صلى الله عليه وسلم said to his noble Companions: 'Do you know who will be the first to go under the shade of Allah?' They said: 'Allah and His Messenger know this best.' Then, he said: 'These will be people who, when truth appears, hasten to accept it; and when asked, they spend their wealth; and when they judge (between people), they do it as fairly as they would have done for themselves.' Verse:59 Commentary The Proof of Ijtihad اِجتِھاد and Qiyas قیاس

Finally, let us now refer to the statement: فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُ‌دُّوهُ إِلَى اللَّـهِ وَالرَّ‌سُولِ in verse 59 (Then, if you quarrel about something, revert it back to Allah and the Messenger.)

This 'reverting back to Allah and the Messenger' takes two forms:

1. Revert to ahkam, the code of commands as mandated in the Book of Allah and the Sunnah of the Messenger of Allah.

2. If the textually-mandated ahkam do not exist, the act of reverting back will be accomplished by analogical deduction (Qiyas) as based on their precedents.

The words of the expression: فَرُدُّہ (revert it back) are general, thus being inclusive of both forms. Verse:60 Commentary Verses previous to these carried the command to revert back to the mandate given by Allah and the Messenger in all matters. In the present verses which follow, the act of reverting to laws contrary to the Shari` ah has been censured.

Commentary

The background of the revelation of these verses

There is a special incident behind the revelation of these verses, the details of which identify a hypocrite by the name of Bishr. He got into a dispute with a Jew. The Jew said, "Let us go to Muhammad and ask him to settle our dispute.' But, Bishr, the hypocrite, did not accept this proposal. Instead, he came up with a counter-proposal suggesting that they go to a Jew, Ka'b ibn Ashraf and let him give a decision. Ka'b ibn Ashraf was a tribal chief among the Jews and was a sworn enemy of the Holy Prophet and his Muslim followers. It was a strange coincidence that a Jew would leave his chief aside and elect to go by the judgment of the Holy Prophet صلى الله عليه وسلم ، while Bishr, who called himself a Muslim, would bypass him and elect to go by the judgment of the Jewish chief. But, there was a secret behind it. Both of them were certain that the Holy Prophet صلى الله عليه وسلم will give a judgment which is bound to be true and just. It will be free from apprehensions about any tilt or favour or misunderstanding. Since the Jew was on the right in this dispute, so he had more confidence in the Holy Prophet صلى الله عليه وسلم as compared to his own chief, Ka'b ibn Ashraf. Bishr, the hypocrite was in the wrong, therefore, he knew that the Prophet's judgment will be against him - even though he claimed to be a Muslim while his adversary was a Jew.

However, after some mutual cross talk between them, both of them agreed upon the option of going to the Holy Prophet صلى الله عليه وسلم and requesting him to give a decision in their dispute. So, the case went to him. He made relevant investigation in the case which proved that the Jew was in the right: Consequently, he gave a decision in his favour. But, on the other side, there was Bishr, a pretending Muslim, who lost his case before him. He was not pleased with this judgment, so he hit upon a new plan to persuade the Jew to somehow agree to go to Sayyidna ` Umar ibn al-Khattab ؓ and have him give a decision in their case. The Jew agreed. There was a secret here too. Bishr was under the impression that Sayyidna ` Umar is usually hard on disbelievers so he would, rather than decide in favour of the Jew, decide in his favour.

Thus, they both reached Sayyidna ` Umar ؓ . The Jew told him everything about the incident and also narrated to him how the Holy Prophet صلى الله عليه وسلم had already given his decision in this case and that this man was not satisfied with it and had, therefore, brought his case before you.' Sayyidna ` Umar ؓ asked Bishr, "Is this what really happened?" He confessed that this is how it was. Thereupon, Sayyidna ` Umar ؓ said: "All right; you wait here, I am coming." He went into the house and came out with a sword which he swung to finish the hypocrite off, saying: "This is the decision for him who is dissatisfied with the decision of the Holy Prophet صلى الله عليه وسلم " (This incident appears in Ruh al-Ma' ani from Sayyidna 'Abdullah ibn ` Abbas as narrated by Thalabi and Ibn Abi Hatim).

Most commentators have also added that, following this incident, the heirs of the hypocrite thus killed filed a suit against Sayyidna ` Umar ؓ accusing him of having killed a Muslim without adequate legal authority as admitted by the Shari' ah of Islam. To strengthen their case, they submitted interpretations of his kufr (disbelief) in words and deeds in order to prove his being a Muslim. In the present verse, Allah Almighty has unfolded the reality behind the case, confirming that the person killed was a hypocrite, and thus it was that Sayyidna ` Umar ؓ was absolved.

Also reported are some other incidents of this nature where people had bypassed clear Islamic legal verdict to finally accept the decision of a soothsayer or astrologer. It is possible that the present verse was revealed about all such incidents.

The explanation of verses

The first verse (60) exposes the claim of those who say that they have believed in earlier scriptures, the Torah and the Evangel, and now believe in the Book (the Qur'an) revealed to the Holy Prophet Muhammad صلى الله عليه وسلم . That is, earlier in time, they were a part of the community of the people of the Book, then they entered the fold of Islam and became a part of the Muslim community. The verse warns that this claim of theirs is simply a verbal camouflage for their hypocrisy. Their hearts are stuffed with the same old disbelief which has come out in the open during this dispute when Bishr, bypassing the Holy Prophet صلى الله عليه وسلم ، proposed that the Jewish chief, Ka'b ibn

Ashraf be the judge in that dispute and, in addition to that, later when the Holy Prophet صلى الله عليه وسلم ، gave a clear and just decision, he found it unacceptable.

The comment which follows immediately employs the word, "Taghut" which has been left un-translated. Lexically, " Taghut" primarily means one who exceeds the limits.' In usage, the Satan is referred to as Taghut. In this verse, carrying the dispute to Ka'b ibn Ashraf has been equated with carrying it to the Satan. The reason could be that Ka'b ibn Ashraf was himself a satan personified, or it could be that bypassing a decision under the God-given law and preferring a decision contrary to it can only come from the teaching of the Satan. About anyone who follows this course, it is clear that he has virtually taken his case to the court of none else but the Satan. There-fore, right there in the end of this verse, there appears the warning that those who follow the. Satan, the Satan will mislead them to a remote wrong way. Verse:61 Commentary The second verse (61) tells us that turning away from the decision of the Holy Prophet صلى الله عليه وسلم ، given under the dictates of the Shari' ah in matters relating to mutual quarrels and disputes, can never be the response of a Muslim. One who does it has to be a munafiq (hypocrite). Thus, when the disbelief of this hypocrite was practically exposed through his dissatisfaction with the decision of the Holy Prophet صلى الله عليه وسلم ، his being killed by Sayyidna ` Umar ؓ became all the more justified, because he no more remained a munafiq (hypocrite) and, in fact, became an open Kafir (or apostate). Therefore, it was said; And when it is said to them, "Come to what Allah has revealed, and to the Messenger," you will see the hypocrites turning away from you in aversion.' Verse:62 Commentary The third verse (62) exposes as false all interpretations advanced by those who bypassed decisions given under God-given laws only to turn to decisions which were contrary to it. Their plea, in gist, was that they did not bypass the Messenger of Allah for any reason of lack of belief in the truth of his station and mission and that they did not prefer the decision of others over his decisions as if it was the ultimate Truth. Rather, they claimed, there were expedient considerations which led them to taking this course of action. For instance, one such expedient consideration was that, a case going to the Messenger of Allah would have meant that the decision would have been strictly legal, true and just - devoid of any options of mutual patch-up and tolerance (of 'other' factors not necessarily just): Naturally, articulating deceptively, they said they took the case somewhere else so that something good shows up for both parties through a mutual conciliation.

As evident, they came up with all these interpretations only when their secret was revealed and their wickedness and hypocrisy came out in the open and their man was killed at the hands of Sayyidna ` Umar ؓ .

In short, it was a consequence of their evil deed which brought upon them the disgrace or disaster of an accomplice killed, following which they started making statements on oath with all sorts of excuses and interpretations. Allah Almighty, in this verse, makes it very clear that these people are liars in their oaths and interpretations and that everything they have done, they have done because of their disbelief and hypocrisy. Their pattern of behaviour is that, when called to come to the Book of Allah and to His Messenger, they would turn away, all averse - which is no hallmark of a true Muslim. But they, as the verse says, would become all alert once they get into trouble as a result of their own evil deeds - like when the exposure of their breach of trust or hypocrisy brings shame on them, or when it leads to the killing of their man - then, they come to the Messenger swearing by Allah that they meant nothing but good. That they took their case to somebody else was not because they did not believe in the Prophet, or that they doubted the veracity of his judgment, but that their aim was to promote good and. bring about harmony between the disputing parties. Verse:63 Commentary The fourth verse (63) comes up with the answer. It says that Allah is all-aware of the disbelief and hypocrisy rooted in their hearts. All their interpretations are false, and their oaths, an exercise in lying. So, the Holy Prophet صلى الله عليه وسلم ، is being asked to ignore their excuses and reject their charge of excess against Sayyidna ` Umar , as the disbelief of this particular hypocrite had become manifest.

After that, towards the end of this verse (63), the Holy Prophet 4 has been asked to give good counsel to the rest of the hypocrites as well, in a way that may touch their hearts, that is, tell them to fear what lies beyond the present life and invite them to follow the path of Islam sincerely, or remind them of their likely worldly punishment in the event they stuck to their hypocrisy which might be exposed some day, some time, and they might as well meet the same fate as did Bishr, the hypocrite. Verse:64 Commentary The fifth verse (64) begins by stating a universal Divine principle: And We did not send any Messenger but to be obeyed by the leave of Allah.' It means that any Messenger who was sent by Allah was sent so that everyone obeys the rules set by him in accordance with the will and command of Allah Almighty. In that case, the inevitable consequence will be that anyone who opposes the rules set by the Messenger will be dealt with in the manner disbelievers are dealt with. Therefore, whatever Sayyidna ` Umar ؓ did turned out to be correct. Following this appears an advice in the best interest of the hypocrites indicating that they would have done better if, rather than indulge in false oaths and interpretations, they would have confessed their error and presented themselves before him seeking forgiveness from Allah, and the Messenger too prayed for their forgiveness, then, Allah Almighty would have certainly accepted their repentance.

At this place, for the repentance to be acceptable, two things have been made binding: That they present themselves before the Holy Prophet ~..L ..1L ! t and that he then prays for their forgiveness. Perhaps, the first reason is that they violated the great station of prophethood bestowed by Allah Almighty on His noble Messenger صلى الله عليه وسلم and caused him undue pain by disregarding the decision given by him. So, in order that their repentance: over their crime becomes acceptable, the condition that they present themselves before the Holy Prophet صلى الله عليه وسلم and that he prays for their forgiveness was imposed on them.

Although, this verse (64) was revealed in the background of a particular incident relating to the hypocrites, yet its words yield a general ruling which stipulates that anyone who presents himself before the Holy Prophet صلى الله عليه وسلم and he prays for his forgiveness he will definitely be forgiven. And 'the presence before the Holy Prophet صلى الله عليه وسلم as it would have been during his blessed life in this mortal world, holds the same effect even today as the visit to the sacred precincts of the Mosque of the Prophet and the act of 'presenting' oneself before the blessed resident of the sanctified mausoleum falls within the jurisdiction of this rule.

Sayyidna Ali ؓ said: "Three days after we all had finished with the burial of the Messenger of Allah صلى الله عليه وسلم a villager came and fell down close to the blessed grave. Weeping bitterly, he referred to this particular verse of the Qur'an and addressing himself to the blessed grave, he said: 'Allah Almighty has promised in this verse that a sinner, if he presented himself before the Rasul of Allah, and the Rasul elects to pray for his forgiveness, then he will be forgiven. Therefore, here I am, presenting myself before you so that I may be blessed with your prayer for my forgiveness.' People personally present there at that time say that, in response to the pleading of the villager, a voice coming out from the sanctified mausoleum rang around with the words: قَد غُفِرَ لَکَ meaning: You have been forgiven. (al-Bahr al-Muhit) Verse:65 Commentary Commentary

Not accepting the decision of the Holy Prophet is Kufr

This verse, while projecting a powerful view of the highly exalted station of the noble Prophet صلى الله عليه وسلم presents a very explicit statement concerning the need to obey him, something conclusively proved by so many verses of the Holy Qur'an. The verse opens with the ultimate oath, "by your Lord", following which Allah Almighty proclaims that nobody can become a Muslim unless he accepts the verdict of the Holy Prophet صلى الله عليه وسلم willingly, calmly and fully to the extent that there remains even in his heart not the slightest strain because of this verdict.

The Holy Prophet صلى الله عليه وسلم is himself the exerciser of God-given authority over his community in his capacity as the Messenger of Allah and he is thus responsible for adjudicating in every dispute that may arise. The authority he excercises in making decisions certainly does not depend upon his being made a judge by some litigants. We should also keep in mind that Muslims have been asked to make the prophet their judge because people are generally not satisfied with judgments delivered by someone appointed by the government as compared with an arbitrator they themselves choose to have. But, the Holy Prophet صلى الله عليه وسلم ، is not only the ruler of a state, he is a Messenger of Allah, protected against sins by Him, and sent as mercy for the worlds, and also a loving father for his community - so, the compassionate instruction given is that, whenever a situation of conflict arises in social or religious matters, the contesting parties are duty-bound to make the Holy Prophet صلى الله عليه وسلم the arbitrator and judge and have him give the final verdict, and once the verdict has been given by him, let them all accept it whole-heartedly and act accordingly.

The Authority of the Holy Prophet صلى الله عليه وسلم extends to all times

Commentators say that acting in accordance with this command of the Holy Qur'n is not restricted to the blessed times when he graced this mortal world. After him, the verdict of the sacred Law left by him, is nothing but his own verdict. Therefore, the rule reigns supreme right through the Last Day, the rule that guidance should be sought by-turning directly to the Holy Prophet LI during his blessed life-time, and after him, one must turn to his Shari'ah which is, in all reality, a return to him, may Allah bless him forever and ever.

Some problems and their solutions

1. To begin with, as already stated earlier, the rule is that a person who is not satisfied with the decision given by the Holy Prophet صلى الله عليه وسلم ، in every dispute and in every problem or issue, is not a Muslim. As we already know, this was the reason why Sayyidna ` Umar ؓ killed the person who was not satisfied with the decision given by the Holy Prophet صلى الله عليه وسلم following which he carried the case to Sayyidna ` Umar for an alternate judgment. The heirs of the person killed went to the court of the Holy Prophet صلى الله عليه وسلم with a suit against Sayyidna ` Umar ؓ accusing him of having killed a Muslim without a valid legal reason. It is important to note here, and this has not been taken up earlier, that the following words, when the case was presented before the Holy Prophet صلى الله عليه وسلم ، came out spontaneously from his blessed lips: " مَا کنت أظن أن عمر یجترء علٰی قتل رجل مؤمن " (that is, I never thought ` Umar will ever dare killing a believing Muslim). This proves that the higher authority, when approached with an appeal against the decision of a lower authority, should not take sides with his subordinate authority, but should come up with a decision based on justice and fairness alone, as it has been illustrated above where the Holy Prophet صلى الله عليه وسلم expressed his displeasure over the decision of Sayyidna ` Umar ؓ - before the revelation of the verse had a bearing on this incident. Once this verse was revealed, the reality came out in the open that the person killed was not a believing Muslim as confirmed by this verse.

2. The second ruling which emerges from the expression: فیما شَجَرَ (in the disputes which arise) settles that it is not restricted to dealings and rights alone; it covers articles of belief, ideas and many other theoretical problems. (at-Bahr al-Muhit) Therefore, given such a wide spectrum if intellectual and social activity, it is not unlikely that things could go to the undesirable limits of mutual differences in views and ways when confronting a certain problem. When this does happen, it is the duty of a Muslim not to continue mutual disputation, instead of which, both parties should revert back to the Holy Prophet صلى الله عليه وسلم ، and when he is not with them personally, they must revert back to his Shari' ah to search for the solution of their problems.

3. The third rule of self-assessment that we find from here is: Doing something, which was provenly said or done by the Holy Prophet صلى الله عليه وسلم ، with a heavy heart is a sign of weakness in faith ('Iman). For example, there are occasions when the Shari' ah has allowed the performance of salah by making tayammum in place of the regular wudu with water; now, if a person feels uneasy and not so satisfied with the idea of making the symbolic tayammum in place of a regular wuclu he would very much like to do, then, he should not take this attitude of his as a sign of taqwa or piety, instead, he should take it to be caused by some spiritual sickness. Who can be more muttaqi, more God-fearing than the Holy Prophet صلى الله عليه وسلم ? If the form and condition in which he allowed people to perform their prayers while sitting - and he himself performed it while sitting - does not find favour with a person looking for the satisfaction of his heart, and he elects to undergo unbearable hardship by insisting to stand and perform his prayer in that position, then, he better be sure that there is some sickness is his heart. However, if a person, whose pain or discomfort or need is not that acute, elects not to use the leave (rukhsah) given to him by the Shari' ah and, instead of that, chooses to take the path of high determination.(` azimah) which is, then, correct in accordance with the very teaching of the Holy Prophet صلى الله عليه وسلم . But feeling any strain in utilizing the leaves (rukhsah) granted by the Shari' ah as some sort of absolute rule is no taqwa. It is for this reason that the Holy Prophet صلى الله عليه وسلم has said: یُحِبُّ اَن تُؤتٰی اِنَ اللہ تعالیٰ یُحِبُّ اَن تُؤتٰی رُخصہ کَمَا یُحِبُّ اَن تُؤتٰی عَزَایٔمُہ (that is, 'the way Allah Almighty is pleased with what is done with high determination, so is He pleased with what is done by using leaves).'

The best method of general ` Ibadat (acts of worship), Adhkar اَذکَار (plural of dhikr: the remembrance of Allah), Aurad اوراد (plural of wird وِرد : self-allotted voluntary recitations, made privately in specified hours of the morning or night), Durud (prayer to Allah that peace and blessings be on the Holy Prophet صلى الله عليه وسلم and Tasbih (glorification of Allah) is no different than what used to be the routine of the Holy Prophet صلى الله عليه وسلم himself and which was, after him, followed consistently by his noble Companions, may Allah be pleased with them all. All Muslims must, as a matter or personal obligation, find these out from the authentic and sound narrations of hadith so that they can make them an integral part of their daily routine of life.

Special Note

Details given above clearly show that the Holy Prophet was not only a reformer and moral leader but was a just ruler as well, an authority of such class and majesty that his judgment was declared to be the very criterion of belief and disbelief, a 'distinguishing feature between 'Iman and Kufr, as evident from the incident relating to Bishr, the hypocrite. To make this prophetic station more explicit, Allah Almighty has, at many places in His sacred Book made the obedience of the Holy Prophet صلى الله عليه وسلم mandatory along with His own due obedience incumbent on all believers. Thus, the Qur'an says: أَطِيعُوا اللَّـهَ وَأَطِيعُوا الرَّ‌سُولَ (Obey Allah and obey the Messenger - 3:32; 3:132; 4:59; 5:92; 24:54; 47:33; 64:12). Then, elsewhere it says: مَّن يُطِعِ الرَّ‌سُولَ فَقَدْ أَطَاعَ اللَّـهَ (Whoever obeys the Messenger, he really obeys Allah - 4:80).1

1. For a detailed treatment of this aspect, please see "The Authority of Sunnah" by Muhammad Taqi Usmani.

A little deliberation in these verses will unfold the radiant grandeur of his authority, a practical demonstration of which became manifest when Allah Almighty sent to him His Law so that he can decide cases in accordance with it. Therefore, it was said: إِنَّا أَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ لِتَحْكُمَ بَيْنَ النَّاسِ بِمَا أَرَ‌اكَ اللَّـهُ ۚ (that is, 'We revealed to you the Book with the truth so that you may judge between people by what Allah makes you see.' ) (4:105) Verse:66 Commentary The present verses and those appearing immediately earlier were revealed in the background of an incident relating to Bishr, the hypocrite. As we already know, he had first proposed Ka'b Ibn Ashraf, the Jew as the adjudicator of his dispute, but, later on, mutual discussions forced him to go to the Holy Prophet صلى الله عليه وسلم for this purpose.

Since the judgment of the Holy Prophet صلى الله عليه وسلم was against him, he did not accept it and went to Sayyidna ` Umar ؓ for a totally fresh decision.

When the news of this incident got around in the city of Madinah, the Jews chided Muslims by saying: 'What sort of people you really are? Here you are believing in a Messenger of Allah and claiming to follow him, yet you do not accept his decisions! Look, in -order that their repentance be accepted, the Jews were commanded to kill each other. This was a severe command, but we obeyed it, so much so that seventy thousand of our people were killed. If you were given a command like that, what would you have done?' Thereupon, the verse وَلَوْ أَنَّا كَتَبْنَا عَلَيْهِمْ (And if We had prescribed for them ...) was revealed. It means: If these hypocrites, or all common people, disbelievers or believers, were charged with some severe command, such as that of self-killing or migration like the Bani' Isra` il were ordered to do, very few of them would have, being what they are, obeyed this command.

On the one hand, there is a stern warning here for people who try to seek the solutions of their disputes, not from the Messenger of Allah, or not from the Law and Way of the Messenger of Allah صلى الله عليه وسلم ، but take it elsewhere. On the other hand, it answers the chiding of the Jews because this state of affairs fits the hypocrites and certainly not those who are firm in their faith as true Muslims. This is proved by what happened when this verse was revealed. Someone from among the noble Companions, may Allah be pleased with them all, said: 'Allah did not put us through this trial.' When this statement was relayed to the Holy Prophet صلى الله عليه وسلم ، he said: 'There are people in my community in whose heart Faith is entrenched firm like mountains.' Ibn Wahab says that this statement was made by Sayyidna Abu Bakr رضی اللہ تعالیٰ عنہ .

According to another narration, when Sayyidna Abu Bakr ؓ heard this verse, he said: Had this command been prescribed, by God, I would have been the first to sacrifice myself and my family to obey.

According to some other narrations, when this verse was revealed, the Holy Prophet صلى الله عليه وسلم said: If this command to self-kill or migrate had come from Allah, Umm ` Abd (meaning Sayyidna ` Abdullah ibn Masud ؓ would have definitely acted accord-ingly.' As for migration, the noble Companions ؓ acted faithfully and selflessly when they left their homes in Makkah, left their properties and businesses, and migrated to Madinah.

Towards the end of the verse (66), it has been said that, difficult though it may seem, yet doing, so in obedience to their Lord's command would turn out to be better for them in the end. This will make their faith more firm, bringing a great reward from Allah, and the blessing of being guided to the straight path.

This great reward promised here in the end of verse 67 for those who obey Allah and His Messenger has been described immediately after in verses 69 and 70 which follow with detailed explanations of the promised ranks. it. Verse:67 Commentary - - - Verse:68 Commentary - - - Verse:69 Commentary 1.Siddiq, lexically means 'very truthful'. In the Islamic terminology, it normally refers to those Companions of a prophet who excel all others in their submission to Allah and His Messenger. They enjoy the highest status of piety after the Prophets, like Sayyidna Abu Bakr ؓ

2. Shuhada (plural of Shahid) means the persons who sacrificed their lives in the way of Allah. The word has not been translated here by the word 'martyr` which sometimes is taken as an equivalent of Shahid, because the word 'martyr' is also applied for the persons killed in ethnic or racial wars while they may not be termed as 'Shuhada' in the Islamic terminology.

In the verses appearing immediately earlier, the promise of a great reward was made to special addressees. at appears in the present verses is a universal promise. that those who obey Allah and His Messenger shall be rewarded as a standing rule.

Commentary:

Deeds wi11 be the criterion in ranks of Paradise

Those who do everything Allah and His Messenger have asked them to do and stay away from everything Allah and His Messenger have prohibited, shall receive different ranks in terms of their deeds. The foremost among them will be blessed with the highest stations of Paradise along with the noble prophets, may peace be upon- them all. Next to them will come those who will be blessed with the rank of those who are only next to prophets. They are known as the Siddiqin, that is, the great Companions of the Holy Prophet صلى الله عليه وسلم who came forward to believe in the very initial stage without any hesitation or hostility, like Sayyidna Abu Bakr ؓ . Then, there will be a third rank of people who will be with the noble Shuhada. The Shuhada' are people who sacrificed their lives and wealth in the way of Allah. Then, those in the fourth rank will be with the revered Righteous. The Salihin or the Righteous are people who restrict themselves, outwardly and inwardly, to doing only what is good and right.

In short, all those who are totally obedient to Allah and His Messenger shall be in the company of those who are the most exalted and the most favoured in the sight of Allah Almighty and who have been identified here under four ranks: Prophets, Siddiqin, Shuhada' and Salihin (righteous).

The Background of Revelation

This verse was revealed in the background of a special event which has been reported by the great commentator, Ibn Kathir as based on several sound authorities.

It so happened, narrates Sayyidah ` A'ishah ؓ ، that a Companion came to the Holy Prophet صلى الله عليه وسلم one day and said to him: 'Ya Rasulallah, I hold you dear, dearer than my own life, even more than my wife and more than my children. There are times when I do not seem to be at peace with myself even in my house until I come to you and have the pleasure of looking at you. That finally gives me the peace I missed. Now, I am worried about the time when you will leave this mortal world and I too will be taken away by death. In that case, what I know for sure is that you will be in Paradise with the blessed prophets housed in its most exalted stations. As for myself, first of all, I just do not know whether or not I shall be able to reach Paradise. Even if I do reach there, the level where I shall be will be way below from where you are. If I am unable to visit you and have the pleasure of seeing you there, how am I going to put this impatient heart of mine at rest?'

The Holy Prophet صلى الله عليه وسلم quietly heard what he said, but made no response, until came the revelation of this particular verse (69)

وَمَن يُطِعِ اللَّـهَ وَالرَّ‌سُولَ فَأُولَـٰئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّـهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ ﴿69﴾

It was only then that the Holy Prophet صلى الله عليه وسلم gave him the glad tidings that the obedient ones shall have occasions to meet with the prophets, the Siddiqin, the Shuhada' and the righteous. In other words, despite the relative precedence of ranks in Paradise, there will be occasions of meeting and sitting together.

Some forms of 'meeting' in Paradise

One such form will be that people will see each other from where they are, as it has been reported in Mu'atta of Imam Malik (رح) on the authority of a narration from Sayyidna Abu Said al-Khudri ؓ that the Holy Prophet صلى الله عليه وسلم said: 'The inmates of Paradise will see those in the strata above them like you see stars in the physical world.'

Also there will be yet another form when visits will be made to the strata where they are, as Ibn Jarir has reported on the authority of a narration from Sayyidna Rabi' that the Holy Prophet صلى الله عليه وسلم ، while explaining this verse, said: 'Those of the strata above will come down to those of the strata below to meet and sit with them.'

It also possible that those of the strata below have the permission to visit and meet those of the higher strata, as the Holy Prophet 4 has, on the basis of this verse, given many people the glad tidings of being with him in the Paradise.

It appears in Sahih Muslim 'that Sayyidna Ka` b ibn Aslami ,.L .1JI used to spend nights in the company of the Holy Prophet صلى الله عليه وسلم At the time of Tahajjud on one of such nights, Sayyidna Ka'b Aslami ؓ brought water for wudu, the miswak and other things he might need at that time. The Holy Prophet صلى الله عليه وسلم ، quite pleased with him, said: 'Is there anything I can do for you? Go ahead, ask.' Sayyidna Ka'b Aslami ؓ said: 'I wish to have your company in Paradise.' He said: 'Anything else?' Sayyidna Ka` b ؓ said: 'Nothing else.' Thereupon, the Holy Prophet صلى الله عليه وسلم said: 'If you want to be with me in Paradise, then " أعنی علی نفسک بکثرۃ اسجود " (literally - 'help me by taking upon yourself the doing of plenty of prostrations' ). The elegant prophetic expression means that 'your wish shall be granted, but you can also help me in this by offering plenty of prostrations (sujud, sajdah) that is, plenty of voluntary prayers (nawafl).

According to the Musnad of Ahmad, a man came to the Holy Prophet صلى الله عليه وسلم . and said: 'Ya Rasulallah, I have testified that there is none worthy of worship other than Allah, and that you are the true Messenger of Allah, and I dutifully perform the five prescribed prayers every day, pay the Zakah due on me and fast during the month of Ramadan.' Hearing this, the Holy Prophet صلى الله عليه وسلم said: 'Anyone who dies in this state will be with the prophets, the Siddiqin and the Shuhada - only if he does not disobey his parents.'

Similarly, there is another hadith from Tirmidhi in which the Holy Prophet صلى الله عليه وسلم reported to have said: اَلتاجر الصدوق الامین مع النبیِّن وَالصِّدِّیقین وَالشُھَدَآءِ , (The businessman who is truthful and trusty will be with the prophets and the Siddiqin and the Shuhada' ).

Love is the sine qua non of Nearness

The blessed company of the Holy Prophet صلى الله عليه وسلم can be acquired by loving him. This is conclusively proved by what has been reported in Sahih al-Bukhari on the authority of many uninterrupted chains of narrations from a large body of the noble Companions ؓ of the Holy Prophet صلى الله عليه وسلم that he, on being asked as to what will be the status of a person who does belong to a group emotionally but fails to achieve the standards of deeds set by it, said: اَلمَرَء مَعَ مَن اَحَبَّ that is, (on the Day of Resurrection) everyone will be with the ones whom he loves.

Sayyidna Anas ؓ days that the Noble Companions ؓ were never so pleased with anything else in this mortal world as they were when they heard this hadith, because it gave them the most wonderful news, a delightful prophecy indeed, that those who love the Holy Prophet صلى الله عليه وسلم will be with their noble master on the plains of Resurrection and in the gardens of Paradise.

The company of the Holy Prophet is not restricted to any colour or race

In al-Mu'jim al-Kabir al-Tabarani has reported from Sayyidna ` Abdullah ibn ` Umar ؓ that an Ethiopian came to the Holy Prophet صلى الله عليه وسلم and said: 'Ya Rasulallah, may His blessings be upon you, not only that you are distinct from us in the beauty of your physique and the colour of your skin but you also have the distinction of being a prophet and messenger of Allah. Now, if I were to believe in what you believe and do what you do, can I too have the honour of being with you in the Paradise?' The Holy Prophet صلى الله عليه وسلم ~ said: 'Definitely yes (forget about your being black). I swear by the Power whose hands hold my life that all members of the black race will become fair and beautiful in Paradise radiating in their presence from a distance which might take a thousand years to cover. Then, Allah takes upon Himself the success and salvation of a person who says and believes in لا إلہ إلا اللہ ، (There is no god but Allah) and a person who recites سُبحانَ اللہ و بِحَمدِہ (Subhanallahi wa bihamdihi: 'Pure is Allah and praised is He' ) has one hundred and twenty four thousand virtues written. in his Book of Deeds.'

Hearing this, someone present there said: 'Ya Rasulallah, when Allah is generous in giving such enormous awards on such minor good deeds, how can we ever perish or be punished?' He said: ' (That is not the point), the truth is that some people will come up on the Day of Doom with so many virtues and good deeds, so many that, should all these be placed on a mountain, even the mountain would find their weight too heavy to hold. But, when they are compared to the blessings from Allah (bestowed on them in the worldly life), man's deeds and virtues remain no match to them - unless Allah Almighty Himself elects to be generous and merciful to him.

It was this question and answer with the Ethiopian brother which caused the revelation of the following verse of Surah Ad-Daher: هَلْ أَتَىٰ عَلَى الْإِنسَانِ حِينٌ مِّنَ الدَّهْرِ‌ لَمْ يَكُن شَيْئًا مَّذْكُورً‌ا ﴿1﴾ (that is, man has indeed been through a period of time being nothing-76:1). Surprised, the Ethiopian gentleman asked: 'Ya Rasulallah, will my eyes be seeing the same blessing which your blessed eyes will be witnessing?'

He صلى الله عليه وسلم said: 'Definitely yes.' Hearing this, the newly converted Muslim from Ethiopia started weeping and so much so that he died in that very state - weeping his heart out. The Holy Prophet صلى الله عليه وسلم performed his last rites, bathing and shrouding and offering salatul janazah and burial, all with his own blessed hands.

Ranks of Paradise: Some details

Now that we have gone through an explanation of the verse, including the background of its revelation and related clarifications, the only thing that remains to be determined is the nature of the four ranks of people blessed by Allah. We have to find out as to what is the basis on which these ranks have been established, how they are interconnected and how are they different from each other, and whether or not can these converge into one person.

Commentators have written in great details about this subject. Some say that all these four ranks can be found in one person. According to them, all these attributes are overlapping because the one identified as 'prophet' in the Holy Qur'an has also been called by the title of 'siddiq'. For example, it has been said about Sayyidna Ibrahim (علیہ السلام) (Surely, he was a man of truth, a prophet - 19:41); and about Sayyidna Yahya (علیہ السلام) (and a prophet from among the righteous - 3:39); and similarly, about Sayyidna 'Isa (علیہ السلام) (and he shall speak to the people in the cradle) 'as well as in middle age, and shall be one of the righteous' - 3:46.

The outcome is that, though these four attributes and ranks are distinct in terms of meaning and sense, yet it is possible to find all these combined in one person. Let us take an example to illustrate the proposition. Religious scholars, the ` ulama` are identified by their attributions, such as a Mufassir (commentator of the Holy Qur'an), a Muhaddith (scholar of hadith), a Faqih (Muslim jurist), a مُؤرِّخ Muwarrikh (historian). But, there could be some scholars who may combine in their person the excellence of all these fields. In our own time, when the trend is towards interdisciplinary education and training, it is not so difficult to conceive the convergence of the attributes of a doctor, an engineer and a pilot, all in one person.

However, in accordance with commonly recognized practice, a person gets to be identified with an attribute which comes to take a dominating position in his life-work because of which such a person is usually associated with that particular field. It is for this reason that commentators generally take. 'Siddiqin' to mean the most illustrious Companions of the Holy Prophet صلى الله عليه وسلم and Shuhada' to mean the martyrs of the battle of Uhud and Salihin as signifying the general run of righteous Muslims.

Imam Raghib al-Isfahani (رح) has determined that all these four ranks are different. The same things find mention in Tafsir al-Bahr al-Muhit, Ruh al-Ma'ani and Mazhari. The sense of this approach is that Allah Almighty has, in this verse classified true Muslims in four categories or ranks and for each He has appointed stations of precedence, and common Muslims have been induced to see that they do not lag far behind in their efforts to achieve the rankings of any of these ideal ones. Waging the best of their intellectual and practical struggle, they must do the best they can to reach such stations of excellence. However, the station of prophethood is something which can never be acquired by effort and struggle, but there is something one still gets to have and that is the company of the prophets. Imam Raghib (رح) says that the highest among these ranks is that of the prophets, may peace be upon them. They enjoy the support of the Divine power. They 'are like someone who is seeing something from a close range. Therefore, Allah Almighty has said about such people: (Do you argue with him over what he sees? - 53:12).

The definition of the Siddiqin

The second rank is that of the Siddiqin. These are people close to the blessed prophets in the quality of spiritual excellence. They are like someone seeing something from a distance. Somebody asked Sayyidna ` Ali ؓ 'Have you seen Allah Almighty?' He said: 'I cannot worship something I have not seen.' Then, he further said: 'Though people have not seen Allah Almighty with their eyes, but their hearts have seen Him through the realities of faith.' By his act of 'seeing', Sayyidna ` Ali meant the kind of sighting he has referred to later, for such intellectual or intuitive perception is like seeing.

The definition of the Shuhada'

The third rank is that of the Shuhada'. These are people who recognize their ultimate objective through the chain of reasons and proofs. They have no access to direct vision, that is, mushahada is what they miss. They are like someone seeing something in a mirror from a close range - very similar to what Sayyidna Harithah ؓ said: 'I feel I am seeing the Throne of my most sublime Lord.'

The expression اَن تَعبُدَ اللہ کَاَنَّکَ تَرَاہُ ( (That you worship Allah as if you are seeing Him) in the famous hadith may also be interpreted to mean this very kind of 'seeing'.

The definition of the Sa1ihin

The third rank is that of the Salihin. These are people who recognize their ultimate objective through following the precepts of Shari'ah. It is like someone sees something in a mirror from a distance. In the other part of the famous hadith quoted above: فَاِن لَّم تَکُن تراہُ فَاِنَّہ یَرَاکَ (And if you cannot see Him, then, He sees you anyway) the reference may be to this very level of 'seeing'. In short, this investigative approach taken by Imam Raghib al-Isfahani shows that all these ranks are ranks that reflect the quantum of knowledge one has of His Lord, and that the different gradations that are there are based on the respective rankings of this knowledge. As for the subject of the verse, it is clear enough. Here, all Muslims have been given the glad tidings that those who are totally obedient to Allah and His Messenger shall be with those who hold higher ranks in Paradise. May Allah Almighty bless us all with this love, آمِین Amin. Verse:70 Commentary - - -